The lessons which compose this volume originally appeared in monthly
form, the first of which was issued in October, 1907, and the twelfth
in September, 1908. These lessons met with a hearty and generous
response from the public, and the present volume is issued in response
to the demand for the lessons in a permanent and durable form. There
has been no change in the text.

The publishers take the liberty to call the attention of the readers
to the great amount of information condensed within the space of each
lesson. Students have told us that they have found it necessary to
read and study each lesson carefully, in order to absorb the varied
information contained within its pages. They have also stated that
they have found it advisable to re-read the lessons several times,
allowing an interval between the readings, and that at each reading
they would discover information that had escaped them during the
course of the previous study. This has been repeated to us so often
that we feel justified in mentioning it, that others may avail
themselves of the same plan of study.

Following his usual custom, the writer of this volume has declined to
write a preface for this book, claiming that the lessons will speak
for themselves, and that those for whom they are intended will receive
the message contained within them without any prefatory talk.

THE YOGI PUBLICATION SOCIETY.
September 1, 1908.

INDEX

LESSON

1. The Coming of the Master

2. The Mystery of the Virgin Birth

3. The Mystic Youth of Jesus

4. The Beginning of the Ministry

5. The Foundation of the Work

6. The Work of Organization

7. The Beginning of the End

8. The End of the Life Work

9. The Inner Teachings

10. The Secret Doctrine

11. The Ancient Wisdom

12. The Message of the Master

THE FIRST LESSON.

THE COMING OF THE MASTER.

THE FORERUNNER.

Strange rumors reached the ears of the people of Jerusalem and the
surrounding country. It was reported that a new prophet had appeared
in the valley of the lower Jordan, and in the wilderness of Northern
Judea, preaching startling doctrines. His teachings resembled those of
the prophets of old, and his cry of "Repent! Repent ye! for the
Kingdom of Heaven is at hand," awakened strange memories of the
ancient teachers of the race, and caused the common people to gaze
wonderingly at each other, and the ruling classes to frown and look
serious, when the name of the new prophet was mentioned.

The man whom the common people called a prophet, and whom the exalted
ones styled an impostor, was known as John the Baptist, and dwelt in
the wilderness away from the accustomed haunts of men. He was clad in
the rude garments of the roaming ascetics, his rough robe of camel's
skin being held around his form by a coarse girdle of leather. His
diet was frugal and elemental, consisting of the edible locust of the
region, together with the wild honey stored by the bees of the
wilderness.

In appearance John, whom men called "the Baptist," was tall, wiry, and
rugged. His skin was tanned a dark brown by the winds and sun which
beat upon it unheeded. His long black hair hung loosely around his
shoulders, and was tossed like the mane of a lion when he spoke. His
beard was rough and untrimmed. His eyes gleamed like glowing coals,
and seemed to burn into the very soul of his hearers. His was the face
of the religious enthusiastic with a Message for the world.

This wild prophet was most strenuous, and his teachings were couched
in the most vigorous words. There was no tact, policy, or persuasion
in his message. He hurled his verbal thunderbolts right into his
crowd, the very force and earnestness emanating from him serving to
charge his words with a vitality and magnetism which dashed itself
into the crowd like a spark of electricity, knocking men from off
their feet, and driving the Truth into them as if by a charge of a
powerful explosive. He told them that the spiritual grain was to be
gathered into the garners, while the chaff was to be consumed as if by
a fiery furnace; that the axe was to be laid to the root of the trees
which brought not forth good fruit. Verily, the "Day of Jehovah," long
promised by the prophets, was near to hand to his hearers and
followers.

John soon gathered to himself a following, the people flocking to him
from all parts of the country, even from Galilee. His followers began
to talk among themselves, asking whether indeed this man were not the
long promised Master--the Messiah for whom all Israel had waited for
centuries. This talk coming to the ears of the prophet, caused him to
answer the question in his discourses, saying: "There cometh one
mightier than I, after me, the latchet of whose shoes I am not worthy
to stoop down and unloose; he that cometh after me is mightier than
I." And thus it became gradually known to his following, and the
strangers attending his meetings, that this John the Baptist, mighty
preacher though he be, was but the herald of one much greater than he,
who should follow--that he was the forerunner of the Master, according
to the Oriental imagery which pictured the forerunner of the great
dignitaries, running ahead of the chariot of his master, crying aloud
to all people gathered on the road that they must make way for the
approaching great man, shouting constantly, "Make ye a way! make ye a
way for the Lord!" And accordingly there was a new wave of excitement
among John's following, which spread rapidly to the surrounding
country, at this promise of the coming of the Lord--the
Master--perhaps even the Messiah of the Jews. And many more came unto
John, and with him waited for the Coming of the Master.

This John the Baptist was born in the hill country of Judea, nearly
thirty years before he appeared as a prophet. His father was of the
priestly order, or temple caste, who had reached an advanced age, and
who lived with his aged wife in retirement, away from the noise and
confusion of the world, waiting the gradual approach of that which
cometh to all men alike. Then there came to them a child of their old
age, unexpected and unhoped for--coming as a mark of especial favor
from God--a son, to whom they gave the name of _Johanan_, which in the
Hebrew tongue means "Jehovah is gracious."

Reared in the home of his parents--the house of a priest--John
saturated himself with all the Inner Teachings reserved for the few,
and withheld from the masses. The Secrets of the Kaballah, that system
of Hebrew Occultism and Mysticism in which the higher priests of Judea
were well versed, were disclosed to him, and occult tradition has it
that he was initiated into the Inner Circle of the Hebrew Mystics,
composed of only priests of a certain grade, and their sons. John
became an Occultist and a Mystic. When the boy reached the age of
puberty, he departed from the home of his parents, and went into the
wilderness, "looking to the East, from whence cometh all Light." In
other words, he became an Ascetic, living in the wilderness, just as
in India even to-day youths of the Brahmin or priestly class sometimes
forsake their homes, renouncing their luxurious life, and fly to the
jungle, where they wander about for years as ascetics, wearing a
single garment, subsisting on the most elementary food, and developing
their spiritual consciousness. John remained a recluse until he
reached the age of about thirty years, when he emerged from the
wilderness to preach the "Coming of the Lord," in obedience to the
movings of the Spirit. Let us see where he was, and what he did,
during the fifteen years of his life in the wilderness and hidden
places of Judea.

The traditions of the Essenes, preserved among Occultists, state that
while John was an ascetic he imbibed the teachings of that strange
Occult Brotherhood known as the Essenes, and after having served his
apprenticeship, was accepted into the order as an Initiate, and
attained their higher degrees reserved only for those of developed
spirituality and power. It is said that even when he was a mere boy he
claimed and proved his right to be fully initiated into the Mysteries
of the Order, and was believed to have been a reincarnation of one of
the old Hebrew prophets.

THE ESSENES.

The Essenes were an ancient Hebrew Occult Brotherhood, which had been
in existence many hundred years before John's time. They had their
headquarters on the Eastern shores of the Dead Sea, although their
influence extended over all of Palestine, and their ascetic brothers
were to be found in every wilderness. The requirements of the Order
were very strict, and its rites and ceremonies were of the highest
mystical and occult degree. The Neophyte was required to serve a
preliminary apprenticeship of one year before being admitted to even
partial recognition as a member and brother. A further apprenticeship
of two more years was required before he was admitted to full
membership, and extended the right hand of fellowship. Additional time
was required for further advancement, and even time alone did not
entitle the member to certain high degrees, the requirements being
that actual knowledge, power and attainment must first be manifested.
As in all true Occult Orders the candidate must "work out his own
salvation," neither money nor influence having any weight.

Absolute obedience to the Rules of the Order; absolute poverty of
material possessions; absolute sexual continence--these were the
conditions of membership to be observed by both Neophyte and Initiate,
as well as High-degree Master. Understanding this, one may imagine the
disgust inspired in John by the amorous solicitations of Salome, which
caused him to lose his life rather than to break the vows of his
Order, as is so startlingly pictured in the stage productions of
modern times.

One of the ceremonies of the Essenes was that of Baptism (literally,
"dipping in water") which was administered to Candidates, with
appropriate solemnity and rites. The mystic significance of the
ceremony which is understood by all members of Occult Orders, even
unto this day, was a part of the ritual originated by the Essenes, and
the rite itself was a distinctive feature of their Order. The
performance of this rite by John the Baptist, in his ministry, and its
subsequent acceptance by the Christian Church as a distinctive
ceremonial, of which the